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Loyalty to David is Required:
Ruth and the Oral Tradition
Practical Truths
THE PREJUDICE
AGAINST KING DAVID
Amongst the ancestors of David we find Ruth the Moabitess.
[Ruth 4:13] SO BOAZ TOOK RUTH, AND SHE WAS HIS WIFE: AND WHEN HE WENT IN UNTO HER, THE LORD GAVE HER CONCEPTION, AND SHE BARE A SON.
[Ruth 4:14] AND THE WOMEN SAID UNTO NAOMI, BLESSED BE THE LORD, WHICH HATH NOT LEFT THEE THIS DAY WITHOUT A KINSMAN, THAT HIS NAME MAY BE FAMOUS IN ISRAEL.
[Ruth 4:15] AND HE SHALL BE UNTO THEE A RESTORER OF THY LIFE, AND A NOURISHER OF THINE OLD AGE: FOR THY DAUGHTER IN LAW, WHICH LOVETH THEE, WHICH IS BETTER TO THEE THAN SEVEN SONS, HATH BORN HIM.
[Ruth 4:16] AND NAOMI TOOK THE CHILD, AND LAID IT IN HER BOSOM, AND BECAME NURSE UNTO IT.
[Ruth 4:17] AND THE WOMEN HER NEIGHBOURS GAVE IT A NAME, SAYING, THERE IS A SON BORN TO NAOMI; AND THEY CALLED HIS NAME OBED: HE IS THE FATHER OF JESSE, THE FATHER OF DAVID.
Ruth was a Moabitess.
It was forbidden to accept a Moabite into the community of Israel but a Moabitess was permitted.
"AN AMMONITE OR MOABITE SHALL NOT ENTER INTO THE CONGREGATION OF THE LORD; EVEN TO THEIR TENTH GENERATION SHALL THEY NOT ENTER INTO THE CONGREGATION OF THE LORD FOR EVER:
BECAUSE THEY MET YOU NOT WITH BREAD AND WITH WATER IN THE WAY, WHEN YE CAME FORTH OUT OF EGYPT; AND BECAUSE THEY HIRED AGAINST THEE BALAAM THE SON OF BEOR OF PETHOR OF MESOPOTAMIA, TO CURSE THEE" [Deuteronomy 23:3-4] .
This is the Law as the Sages decided it (Talmud Yebamot 76;b).
It is a commandment to listen to the Sages:
[Deuteronomy 17:8] IF THERE ARISE A MATTER TOO HARD FOR THEE IN JUDGMENT, BETWEEN BLOOD AND BLOOD, BETWEEN PLEA AND PLEA, AND BETWEEN STROKE AND STROKE, BEING MATTERS OF CONTROVERSY WITHIN THY GATES: THEN SHALT THOU ARISE, AND GET THEE UP INTO THE PLACE WHICH THE LORD THY GOD SHALL CHOOSE;
[Deuteronomy 17:9] AND THOU SHALT COME UNTO THE PRIESTS THE LEVITES, AND UNTO THE JUDGE THAT SHALL BE IN THOSE DAYS, AND ENQUIRE; AND THEY SHALL SHEW THEE THE SENTENCE OF JUDGMENT:
[Deuteronomy 17:10] AND THOU SHALT DO ACCORDING TO THE SENTENCE, WHICH THEY OF THAT PLACE WHICH THE LORD SHALL CHOOSE SHALL SHEW THEE; AND THOU SHALT OBSERVE TO DO ACCORDING TO ALL THAT THEY INFORM THEE:
[Deuteronomy 17:11] ACCORDING TO THE SENTENCE OF THE LAW WHICH THEY SHALL TEACH THEE, AND ACCORDING TO THE JUDGMENT WHICH THEY SHALL TELL THEE, THOU SHALT DO: THOU SHALT NOT DECLINE FROM THE SENTENCE WHICH THEY SHALL SHEW THEE, TO THE RIGHT HAND, NOR TO THE LEFT.
[Deuteronomy 17:12] AND THE MAN THAT WILL DO PRESUMPTUOUSLY, AND WILL NOT HEARKEN UNTO THE PRIEST THAT STANDETH TO MINISTER THERE BEFORE THE LORD THY GOD, OR UNTO THE JUDGE, EVEN THAT MAN SHALL DIE: AND THOU SHALT PUT AWAY THE EVIL FROM ISRAEL.
[Deuteronomy 17:13] AND ALL THE PEOPLE SHALL HEAR, AND FEAR, AND DO NO MORE PRESUMPTUOUSLY.
The Bible says that whether one agrees with them or not in matters of Law the Sages must be obeyed.
[For a discussion of the Oral Law see the article by Rabbi Avraham Feld]
Traditionally those who decided the Law came from the Tribes of Judah, Levi, or Issachar. The other tribes may produce Sages but these (it is implied) generally lack the talent for Scriptural-Decision Making. We are only speaking in general terms based on a general observation made by the Sages themselves (Sifrei). In practice anyone who has the talent and learning to make decisions could do so. Some of the greatest decision makers were proselytes or the children of proselytes and may not have had any physical Israelite ancestry at all. At all events the decision-making talent of Judah concerning the Law was remarked upon in Scripture:
[Genesis 49:10] THE SCEPTRE SHALL NOT DEPART FROM JUDAH, NOR A LAWGIVER FROM BETWEEN HIS FEET, UNTIL SHILOH COME; AND UNTO HIM SHALL THE GATHERING OF THE PEOPLE BE.
“Ephraim is the strength of mine head; Judah is my lawgiver” (Psalms 60:9, 108:90).
Cf. Hosea 11:12.
The Law-Giving Process in Practice:
There are two opinions held by X and Y.
The Law is decided by the sages in accordance with X.
The Law is then passed down to the people who have a Benjamin-like tendency amongst their religious elements to try and accommodate both X and Y.
Even though the Law has been decided like X the more pious elements amongst the people will often try and take account of Y as well. After a period the Law is returned to the Sages who do one of the following:
a. Re-affirm that the Law is according to X and strictly forbid any consideration being given to Y.
b. Accept the judgment of the people and restate the Law according to X but taking into consideration both opinions.
The law was that a Moabitess could be accepted but not a Moabite but not everybody was aware that such was the decision. The Sources indicate that there was some confusion in the matter and the Sages would later have need to discuss the subject anew and strengthen the original conclusion. There were those who were not aware of the decision or did not accept it or wished to conduct themselves in a way that would accommodate both opinions. This is why there was a reservation about accepting David. This reservation was especially strong amongst the Northern Tribes. Even though the Tribe of Benjamin was eventually to stay with Judah at that time they tended to consider themselves more in line with the House of Joseph than that of Judah (see 2-Samuel 19:16-20). Accepting the Law and later also acknowledging the House of David meant a certain acceptance of Judah against whom the other tribes always felt a certain degree of resentment. Even very religious elements amongst the Northern Tribes could find reasons as to why the decisions of Judah were not acceptable. Jeroboam of Ephraim who eventually led the Northern Tribes away from Judah according to tradition was one of the greatest sages who ever lived. Nevertheless Jeroboam led his subjects into idolatry and all because he did not want them to return to Judah.
[1-Kings 12:26] AND JEROBOAM SAID IN HIS HEART, NOW SHALL THE KINGDOM RETURN TO THE HOUSE OF DAVID:
[1-Kings 12:27] IF THIS PEOPLE GO UP TO DO SACRIFICE IN THE HOUSE OF THE LORD AT JERUSALEM, THEN SHALL THE HEART OF THIS PEOPLE TURN AGAIN UNTO THEIR LORD, EVEN UNTO REHOBOAM KING OF JUDAH, AND THEY SHALL KILL ME, AND GO AGAIN TO REHOBOAM KING OF JUDAH.
[1-Kings 12:28] WHEREUPON THE KING TOOK COUNSEL, AND MADE TWO CALVES OF GOLD, AND SAID UNTO THEM, IT IS TOO MUCH FOR YOU TO GO UP TO JERUSALEM: BEHOLD THY GODS, O ISRAEL, WHICH BROUGHT THEE UP OUT OF THE LAND OF EGYPT.
[1-Kings 12:29] AND HE SET THE ONE IN BETHEL, AND THE OTHER PUT HE IN DAN.
[1-Kings 12:30] AND THIS THING BECAME A SIN: FOR THE PEOPLE WENT TO WORSHIP BEFORE THE ONE, EVEN UNTO DAN.
[1-Kings 12:31] AND HE MADE AN HOUSE OF HIGH PLACES, AND MADE PRIESTS OF THE LOWEST OF THE PEOPLE, WHICH WERE NOT OF THE SONS OF LEVI.
The Karaites and Rejection of Oral law
Rejection of the Oral Law Amongst Some of the Jews
Later in Jewish History at the time of the second Temple there existed the Sadducee (Tsadokim) heretics who
included some of the Priests (Cohens) from
the House of Levi and these too had some resentment of Judah.
The Sadducees attempted to do away as much as possible with the decisions of the Sages and the Oral Tradition.
The founders of the Sadducee movement had atheistical (says Maimonides) and
Hellenizing tendencies though their rank and file may have been genuinely misled.
The Sadducee heresy more or less faded from history after the destruction of the Second Temple
but a similar movement known as the Karaites later arose. This movement was allegedly began by
Anan ben David.
Anan ben David may have been descended from King David. At that time (ca. 780 CE) the Jews of Mesopotamia were ruled by Moslems who allowed them a degree of autonomy under their own ruler (Resh Galutam "Exilarch') who was a descendant of King David. When one Exilarch passed away his successor was chosen from amongst his nearest of kin. Anan ben David was in line for the succession but was passed over in favor of someone else whose appointment was confirmed by the Moslem Caliph. Anan did not accept the decision and was charged with treason. Whilst in jail awaiting trial Anan met a Moslem theologian who advised Anan to create his own religion and present it as more in line with Islam. Anan took this advice and was saved from execution and even treated favorably by the Moslem authorities. According to the Karaites, this was the beginning of Karaism which undertook to interpret the Bible wherever possible in a contrary way to that of the Sages. Other opinions say that originally the followers of Anan were a separate group with whom the forerunners of the Karaites eventually merged. At all events, the Karaite religion grew and at one stage was quite significant with numerous adherents in Mesopotamia, Egypt, and southern Russia from which it spread to Lithuania and other parts of Eastern Europe.
The Karaites had connections with Arab theologians and with the Dosithean sect of Samaritans.
The Samaritans were pagan Gentile non-Israelites who had adopted some aspects of the Jewish religion (2-Kings 17:24-34).
[The Samaritans connection to Israel is reviewed in "Ephraim.
The Gentile Children of Israel"].
The Karaites in Europe intermarried with Tartar tribes and adopted a Tartar dialect and in effect
ceased to be Jewish. They are sometimes mistakenly attributed Khazar ancestry.
This is discussed in our article on the Khazars
The Karaites were at times anti-Semitic:
"In 1939 the Nazi authorities stipulated that Karaites were to be categorized as non-Jews,
and there were some cases of Karaite collaboration with the Germans".
See a modern "Karaite" discussion
of European Karaite co-operation with the Nazis in which the modern self-proclaimed "Karaite" author also claims that
the European Karaites of recent times were neither really Karaites nor really Jewish.
The Karaites in the Middle East supposedly remained Jewish. At one stage they produced a few scholars and had some importance
but soon degenerated and dwindled in numbers. In Modern Times, their descendants mostly migrated to Israel.
"There are estimated to be 1500 in the USA, about 100 families in Istanbul, and about 12,000 in Israel,
most of them living near the town of Ramleh".
Recently a few misguided American Jews have attempted to revitalize the Karaite Religion and at least one of them
appears to have been accepted by the Karaite authorities.
They have their own website and have attracted a lot of attention from Messianic Christians.
The Messianic Christians are Christians who adopt Jewish customs.
They say they follow Jesus of Nazareth who is recorded as instructing his followers to obey the Pharisees
(Rabbinical Authorities) "who sit in the seat of Moses" in matters of Law.
Some Messianic Christians however have decided that in this case the one they follow did not know what he
was talking about and they have adopted some Karaite practices especially in regard to calendar computations.
The reason for doing this appears to be a reluctance
to accept Jewish Rabbinical Authority in any form.
In jewish tradition someone who does not accept the Oral Law may be of suspicious ancestry. Since many Messianic Christians are probably physically of Lost
Ten Tribes stock then they are repeating the transgression of their forefathers and vcreating yet another barrier between themselves and Judah. They are also
placing an obstacle in the path of their followers but these are matters for their own consideration.
Perhaps this is what they want?
A person may do as he pleases as long as he does not cause unnecessary offence but one should be honest concerning the intention.
Attempts to attribute Israel Ancestry to Ruth (against the simple meaning of Scripture, see the article
below "RUTH the MOABITESS, ANCESTRESS OF KING DAVID" ) also appear to be
conscious or unconscious attempts to circumvent acknowledgment of the Sages and keep a distance from Judah.
RUTH the MOABITESS, ANCESTRESS OF KING DAVID
Ruth in the Book of Ruth is depicted as being a Moabitess.
In the time of Judges there was a famine in the Land of Judah so Elimelech and his wife Noami moved to the
Land of Moab with their two sons.
[Ruth 1:4] AND THEY TOOK THEM WIVES OF THE WOMEN OF MOAB; THE
NAME OF THE ONE WAS ORPAH, AND THE NAME OF THE OTHER RUTH: AND THEY DWELLED THERE ABOUT TEN YEARS.
It says that Ruth and Orphah were "of the women of Moab".
It does not say that they were Israelites but rather "of Moab".
There was never any tradition or any known opinion (until modern times) that Ruth was not born a Moabitess.
ON THE CONTRARY, there is a tradition (Midrash Ruth Rabah, 2;9) that Ruth was a Moabite princess
descended from Eglon the King of Moab who was killed by Ehud of the Tribe of Benjamin [Judges 3:20].
Elimelech and his sons died and so Noami decided to return to the Land of Judah.
When their Israelite husbands died Ruth and Orphah (1:10) offered to accompany Noami (their mother-in-law) on the return to "thy people", i.e. to the people of Noami. Noami told them that such a move would not be in their interests so Orpah returned (Ruth 1:14).
Noami then said to Ruth:
[Ruth 1:15] AND SHE SAID, BEHOLD, THY SISTER IN LAW IS GONE BACK
UNTO HER PEOPLE, AND UNTO HER GODS: RETURN THOU AFTER THY SISTER IN LAW.
Here we see Noami exhorting Ruth to follow in the footsteps of Orpah who had returned to her gods and to her people, i.e. to non-Israelite gods and to a non-Israelite people. NO distinction is made between Orpah and Ruth. Both were Moabitesses.
Ruth replied:
"AND RUTH SAID, INTREAT ME NOT TO LEAVE THEE, OR TO RETURN FROM FOLLOWING AFTER THEE: FOR WHITHER THOU GOEST, I WILL GO; AND WHERE THOU LODGEST, I WILL LODGE: THY PEOPLE SHALL BE MY PEOPLE, AND THY GOD MY GOD:
"WHERE THOU DIEST, WILL I DIE, AND THERE WILL I BE BURIED: THE LORD DO SO TO ME, AND MORE ALSO, IF OUGHT BUT DEATH PART THEE AND ME" [Ruth 1:16-17].
Ruth says that the place and people and the God of Noami will be her own, in the future. Until that point the people and culture of Ruth had been Moabite.
After Ruth continued on with Noami to Beth-Lehem in the territory of Judah she was known as "the Moabitess" (Ruth 1:22, 2:26). In Beth-Lehem Ruth joined the poor people who were allowed to follow the reapers and glean for themselves what was left behind. She chanced to come upon the fields of Boaz who was a local potentate and relative of Noami. Boaz welcomed her and gave her favored treatment.
[Ruth 2:10] THEN SHE FELL ON HER FACE, AND BOWED HERSELF TO THE GROUND, AND SAID UNTO HIM, WHY HAVE I FOUND GRACE IN THINE EYES, THAT THOU SHOULDEST TAKE KNOWLEDGE OF ME, SEEING I AM A STRANGER?
[Ruth 2:11] AND BOAZ ANSWERED AND SAID UNTO HER, IT HATH FULLY BEEN SHEWED ME, ALL THAT THOU HAST DONE UNTO THY MOTHER IN LAW SINCE THE DEATH OF THINE HUSBAND: AND HOW THOU HAST LEFT THY FATHER AND THY MOTHER, AND THE LAND OF THY NATIVITY, AND ART COME UNTO A PEOPLE WHICH THOU KNEWEST NOT HERETOFORE.
[Ruth 2:12] THE LORD RECOMPENSE THY WORK, AND A FULL REWARD BE GIVEN THEE OF THE LORD GOD OF ISRAEL, UNDER WHOSE WINGS THOU ART COME TO TRUST.
Notice Boaz praises Ruth for leaving her family and the land of her birth and coming to live amongst a people she was
not familiar with beforehand and also for coming to place her trust in the God of Israel.
These words are pertinent to someone who was born a non-Israelite and who came of their own free will to join
themselves to Israel and place their trust in the God of Israel.
On the other hand, someone who was born an Israelite would have been obligated to act in such a manner and laudations of that kind would not have been relevant. Ruth had not been born an Israelite but had acted of her own free will and made a choice of her own. She was an exception and had acted exceptionally.
Boaz decided to marry Ruth but he was an old man (Ruth 3:10), wealthy, and with the status of a local ruler.
He needed to act with circumspection.
It was customary to attempt to keep lands of the family within the family along with the widow and dependents of the family. This was based on Biblical principles. Boaz was apparently related both to Naomi and to Elimelech the deceased husband of Naomi. There was however someone else who was of closer kin and had a prior prerogative. Boaz approached the kinsman and asked him to redeem the land of Elimelech and the kinsman agreed. Boaz then told the kinsman that together with acquiring the land he would also have to marry Ruth and bear children from her as part of a "package deal". The kinsman then backtracked (as Boaz expected him to) and said he would no be able to go through with it.
[Ruth 4:6] AND THE KINSMAN SAID, I CANNOT REDEEM IT FOR MYSELF, LEST I MAR MINE OWN INHERITANCE:
REDEEM THOU MY RIGHT TO THYSELF; FOR I CANNOT REDEEM IT.
He did not want to take another woman into his house since this would cause trouble with his existing family and offspring. It may be that a certain degree of racial prejudice was also involved.
There was a taboo against Moab.
[Deuteronomy 23:3] AN AMMONITE OR MOABITE SHALL NOT ENTER INTO THE CONGREGATION OF THE LORD; EVEN TO THEIR TENTH GENERATION SHALL THEY NOT ENTER INTO THE CONGREGATION OF THE LORD FOR EVER:
We see from above that it was forbidden to intermarry with the Moabites.
How then did Machlon and later Boaz marry Ruth?
Certain "Identity" type articles (some of which are quite well written) say that Ruth was a descendant of
Israelites who had settled in Moab.
There is however no basis for this assumption in the Bible.
The Sages (Talmud, Yebamot 73;a) explained that the prohibition against Ammonites and Moabites applied to the males and not the females.
[Deuteronomy 23:4] BECAUSE THEY MET YOU NOT WITH BREAD AND WITH WATER IN THE WAY, WHEN YE CAME FORTH OUT OF EGYPT; AND BECAUSE THEY HIRED AGAINST THEE BALAAM THE SON OF BEOR OF PETHOR OF MESOPOTAMIA, TO CURSE THEE.
We see from the above:
The reasons for the prohibition were that they did not provide you with provisions and that they hired a sorcerer to curse the Children of Israel.
These (in those days) were the tasks of males and the actions of males.
The females were not expected to participate in these actions and therefore they did not bear the opprobrium of their results.
We know from the Science of Genetics and natural observation that certain qualities may be passed down only through the males or only through the females. It may be that whatever quality it was that prohibited the entrance of Moabites and Ammonites into the community of Israel was only possessed by males and passed on only through males. Therefore the prohibition only applied to males and not to females.
We have said:
The non-Israelite stranger who identifies with Israel could always be counted as part of Israel
after being accepted by the community.
The prohibition against the Moabites applied to the males and not the females.
This is the tradition that the Sages had received and they explained it through the different gender-roles.
It was a tradional decision that had existed from the beginning though due to wars and general distubrances there may have been a time when it was not clear enough to everybody and therefore was clarified anew.
Even if a critical observer should (wrongly) claim it was something the Sages had decided on their own initiative it is supportable by Scripture.
We were commanded to obey the Sages in matters of law even if we did not agree with their decisions:
[Deuteronomy 17:11] ACCORDING TO THE SENTENCE OF THE LAW WHICH THEY SHALL TEACH THEE, AND ACCORDING TO THE JUDGMENT WHICH THEY SHALL TELL THEE, THOU SHALT DO: THOU SHALT NOT DECLINE FROM THE SENTENCE WHICH THEY SHALL SHEW THEE, TO THE RIGHT HAND, NOR TO THE LEFT.
Non-Jewish people who believe in the Bible do not have to accept Rabbinical interpretations on every point neither are they expected to do so. On the other hand where the traditional explanation adequately explains the simple meaning of the Bible there is no reason to perform intellectual somersaults, create a new "oral" tradition that previously did not exist, and invent explanations that contradict the simple meaning of Scripture.
Ruth was born a Moabitess and not an Israelite.
Ruth attached herself to the Israelites and worked to provide for herself and her widowed mother-in-law. She demonstrated the possession of those virtues that were the opposite qualities for which the prohibition against
the males of her nation had been enacted.
On a racial level the Moabites and Ammonites were close relatives of the Israelites yet it was forbidden to accept their males into the community. On the other hand someone who came from a distant land and from an altogether different people could be accepted if he/she identified with us and fulfilled certain conditions.
Legally today we can no longer be certain that someone really is descended from Moab or Ammon. Ever since Assyrian times most peoples of the world have been intermixed. Therefore the prohibition no longer applies since it would be impossible to properly apply it.
Boaz and the kinsman agreed that the "duty" of redeeming the property and of marrying Ruth should be taken up by Boaz. To seal the agreement the kinsman took off his shoe and passed it to Boaz.
[Ruth 4:7] NOW THIS WAS THE MANNER IN FORMER TIME IN ISRAEL
CONCERNING REDEEMING AND CONCERNING CHANGING, FOR TO CONFIRM ALL THINGS; A MAN PLUCKED OFF HIS SHOE, AND GAVE IT TO HIS NEIGHBOUR: AND THIS WAS A TESTIMONY IN ISRAEL.
[Ruth 4:8] THEREFORE THE KINSMAN SAID UNTO BOAZ, BUY IT FOR THEE. SO HE DREW OFF HIS SHOE.
A marriage is a form of purchase. Until recently in Northern England and Scotland when someone got married they used to tie old shoes to the back of the carriage that would bear the bridal couple away after their wedding.
Boaz married Ruth in the presence of the elders of the city. David was their descendant.
[Ruth 4:18] NOW THESE ARE THE GENERATIONS OF PHAREZ: PHAREZ BEGAT HEZRON,
[Ruth 4:19] AND HEZRON BEGAT RAM, AND RAM BEGAT AMMINADAB,
[Ruth 4:20] AND AMMINADAB BEGAT NAHSHON, AND NAHSHON BEGAT
SALMON,
[Ruth 4:21] AND SALMON BEGAT BOAZ, AND BOAZ BEGAT OBED,
[Ruth 4:22] AND OBED BEGAT JESSE, AND JESSE BEGAT DAVID.
Ruth the Moabitess from the Moabite nation who attached herself to Israel
and identified with Israel became the ancestress of David king of Israel
from whom will emerege the future Messiah.
Extract from our book, "Joseph":
The re-union between Judah and Joseph can only take place when both are ready for it and Joseph has undertaken to reform himself.
In 1-Kings chapter 12 it is related how the Northern Ten Tribes sent to King Rehoboam the son of Solomon the son of David the son of Jesse a delegation. They requested an alleviation of taxes. Rehoboam refused and the people reacted:
“SO WHEN ALL ISRAEL SAW THAT THE KING HEARKENED NOT UNTO THEM, THE PEOPLE ANSWERED THE KING, SAYING, WHAT PORTION HAVE WE IN DAVID? NEITHER HAVE WE INHERITANCE IN THE SON OF JESSE: TO YOUR TENTS, O ISRAEL: NOW SEE TO THINE OWN HOUSE, DAVID. SO ISRAEL DEPARTED UNTO THEIR TENTS” (1-Kings 12:16).
They were rejecting the House of David son of Jesse represented by Rehoboam. They broke away from Jerusalem and the Temple Service and instituted their own religion. They set up their own kingdom and made Jeroboam the son of Nebat from the Tribe of Ephraim their king. Later these Tribes were exiled and became the Lost Ten Tribes.
Concerning this event the Midrash (Midrash Shmuel 13, Yalkut Shomeoni-2, remez 106, Rashi on Hosea 3;5) tells us:
'Against three things were the Children of Israel destined to show contempt:
Against the Rule of Heaven,
against the Kingdom of David, and against the Holy Temple.
This occurred in the Reign of King Jeroboam.
They said, WHAT PORTION HAVE WE IN DAVID?
In effect this meant rebellion against the Kingdom of Heaven [by whom David had been appointed].
They also said,
“NEITHER HAVE WE INHERITANCE IN THE SON OF JESSE”:
This meant a rejection of the House of
David [son of Jesse] in general.
They said too, “TO YOUR TENTS, O ISRAEL: NOW SEE TO THINE OWN HOUSE,
DAVID”:
This meant turning their back on the Holy Temple.'
[The expression TO YOUR TENTS, O ISRAEL in some opinions was a play on words. The real intention of
the expression or the original expression had been “TO YOUR GODS O ISRAEL”
(Rashi, Radak, Minchat Shi).
The Hebrew for YOUR TENTS and
YOUR GODS uses the same letters with only a slight change of order, Elohecha (“Your gods”) versus Ohelecha
(“Your tents”).
The motivation for breaking away from the Kingdom of David had been at least in part a
desire to commit idolatry.
Jeroboam almost immediately set up two gold calves and all the Northern Kingdom began worshipping them].
The Midrash continues:
'Rabbi Shimeon the son of Menasiah said: Israel will not see a blessing until they return and seek out
the three things they rejected. As it says in Hosea:
AFTERWARD SHALL THE CHILDREN OF ISRAEL RETURN, AND SEEK THE LORD THEIR GOD, AND
DAVID THEIR KING; AND SHALL FEAR THE LORD AND HIS GOODNESS IN THE LATTER DAYS (Hosea 3:5).
This means [by dividing the verse]:
AFTERWARD SHALL THE CHILDREN OF ISRAEL RETURN, AND SEEK THE LORD THEIR GOD, - this is the Kingdom of Heaven.
AND DAVID THEIR KING; - This is the Kingdom of the House of David.
AND SHALL FEAR THE LORD AND HIS GOODNESS IN THE LATTER DAYS
This is the building of the Third Temple.'
Another Midrash says:
"About the Ten Tribes it is written:
“WOE TO THEM THAT DEVISE INIQUITY, AND WORK EVIL
UPON THEIR BEDS! (Micah 2;1) which is at night. Also even during the day [they do the same] “WHEN THE MORNING IS LIGHT, THEY PRACTISE IT” (Micah 2;1). In the Generation of the deluge none survived. Why should these [from the Ten Tribes] have survived? They survived by virtue of the righteous men and women who were destined to emerge from them."
Ruth was a Moabitess and David was her descendant. David was able to be accepted into the community of Israel thanks to the Oral Tradition and the judgment of the Sages. Whoever denies the Sages denies the Bible and rejects David.
We must all repent and do as well as we can from this time onwards.